369

The section appears first in C and D. Ibn Khaldun did not add it all at once, for a good deal of the text is still found in the form of marginal additions in C. He may have been asked in his classes to elaborate upon the sub­ject, and hence to have devoted a separate chapter to it supplementing the preceding one. In a sense, it disturbs the arrangement of the discussion.

Cf. D. B. Macdonald in El, s.v. "Kalam": "Ibn Khaldun evidently added (this section) later from a perception (1) that his view of these passages was essential to his general position and (2) that he had not dealt fully enough with some of the theological matters of controversy. He traced, in fact, the origin, in great part, of the science of Kalam, viewed as defensive scholasti­cism, to these ambiguous and obscure passages; it sprang, thus, more from exegetical than from philosophical pressure."

370

Qur'an 3.6 (5).

371

Cf. as-Suyuti, Itqan, II, 2 (Ch. XLIII), whose source is Ibn Abi Hatim,

372

Cf. 2:179, above. D erroneously adds Ibn 'Abbas before Mujahid as another authority for the statement quoted.

373

Died 104 [722/23] or 107 [725/26]. Cf. al-Bukhari, Ta'rikh (Hyderabad, 1360-     /1941-), IV 1, 49.

374

Cf. 2:160, above.

375

Amir b. Shar'hil, d. between 103 and 106 [721-25]. Cf. al-Khatib al-Baghdadi, Ta'rikh Baghdad, XII, 227 ff.

376

Cf. as-Suyuti, Itqan, II, 5.

377

Cf. as-Suyuti, Itqan, II, 3.

378

Cf. al-Bukhari, Sahih, III, 212 (comm. on Qur'an 3.7); Concordance, III, 62b; as-Suyuti, Itqan, II, 3.

379

Cf. Qur'an 96.18 (18).

380

Muhtamil: C and D.

381

Qur'an 7.187 (186 f.); 33.63 (63).

382

As already pointed out by de Slane, az-Zamakhshari mentions nothing of the sort in his commentary on the beginning of surah 2, where he discusses the huruf al-muqatta'ah at length. Nor does he say anything in his commen­tary on surah Taha (20). The interpretation of taha as tahir and hadi does not seem to be generally accepted.

Al-Baqillani, Tamhid, pp. 125 f., points out that it is not the letters as such that make the Qur'an inimitable, but their arrangement.

383

Similar explanations of the huruf al-muqatta'ah, are found, for instance, in as-Suyuti, Itqan, II, 9 ff. The unsolved problem of the letters has called forth many ingenious and unproven theories. Cf. T. Noldeke, F. Schwally, G. Bergstrasser, and 0. Pretzl, Geschichte des Qorans (Leipzig, 1909-38), II, 68 ff. For the bitterness with which the supporters of the different theories fight each other to the present day, cf. Ali Nasuh al-Tahir, "Abbreviations in the Holy Qur'an," Islamic Review, Dec. 1950, pp. 8-12. Cf. also 2:192 f. and 205 ff., above.

384

Wa-s-saq: C and D, with reference to Qur'an 68.42 (42).

385

The rest of the paragraph is found in the margin of C. D inserted it at a wrong place in the text, namely, after the first sentence of the next paragraph.

386

Cf. al-Bukhari, Sahih, I,148,153, etc.; and Concordance, II, 202. In this often-quoted tradition, the word translated here by "suffer any harm" appears in different forms; the preferred interpretation seems to be: "Everybody will have the privilege of seeing Him." Cf. Lisan al-'Arab, VI, 166; XV, 252. Cf. also below, p. 74.

387

The tradition is found at the beginning of the Kitab al-Iman of Muslim's Sahih.

388

Died after 80 [6991. Cf. al-Bukhari, Ta'rikh, IV 1, 399 f.; Ibn Hajar, Tahdhib, X, 225 f.

389

80-131 1699/700-748/491. Cf. GAL, I, 66; Suppl., 1, 103; A. J. Wensinck in El, s.v. The correct al-Ghazzali appears in the MSS.

390

Mu'ammar b.'Abbad, d. 215 [830/31]. Cf. J. Fuck, "Neue Materialien zum Fihrist," Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XC (1936), 318; S. Horovitz, Uber den Einfluss der griechischen Philosophic auf die Entwicklung des Kalams (Breslau, 1909), pp. 55 ff.

391

Muhammad b. al-Hudhayl, d. between 226 and 235 [840-50]. Cf. GAL, Suppl., I, 338.

392

He is mentioned, for instance, in the biography of al-'Allaf in al-Khalib al-Baghdadi, Ta'rikh Baghdad, III, 367. Cf. also ash-Shahrastani, Milal, ed. Cureton (London, 1842-46), p. 34; tr. T. Haarbrucker (Halle, 1850-51), I, 49.

393

Ibrahim b. Sayyir, d. between 220 and 230 [835-45]. Cf. GAL, Suppl., I, 339; H. S. Nyberg in EI, Supplement, s.v. "al-Nazzam." The following statement concerning an-Nazzam's attitude toward predestination is by no means clear. Qala bi-l-qadar literally means "to profess belief in predestination," but in theological usage the phrase had come to mean just the opposite, "to profess belief in free will." Cf., for instance, C. A. Nallino, Raccolta di scritti (Rome, 1939-48), II, 176-80. From the preceding remarks by Ibn Khaldun, if I understand them correctly, it would seem that the above translation expresses what he meant to say, strange as it may seem.

394

Amr b. Bahr, ca. 160 [776] to 255 [869]. Cf. GAL, I, 152 f.; Suppl., I, 239 ff.

395

Abdallah b. Ahmad al-Balkhi, d. 319 [931]. Cf. GAL, Suppl., I, 343; F. Rosenthal, A History of Muslim Historiography (Leiden, 1952), p. 356 (n. 8).

396

Sic C and D. The Jubba'is were Muhammad b. 'Abd-al-Wahhab, 235­303 [849/50-916], and his son Abu Hashim 'Abd-as-Salam, 275 or 277 [889 or 890/91] to 321 [933]: Cf. GAL, Suppl., 1, 342 f. The dates are to be corrected in accordance with al-Khatib al-Baghdadi, Ta'rikh Baghdad, XI, 55 f.

397

Cf. p. 50, above.

398

Cf. p. 49, above.

399

Second half of the ninth century. Cf. Ibn an-Nadim, Fihrist, ed. Flugel (Leipzig, 1871-72), p. 180; (Cairo, 1348/1929-30), pp. 255 f. The Fihrist gives his names as 'Abdallah b. Muhammad, instead of 'Abdallah b. Sa'id b. Muhammad.

400

He is mentioned together with the other two men in ash-Shahrastani, Milal, pp. 20, 65; tr. Haarbrucker, I, 29, 97; W. M. Watt, Free Will and Predestination in Early Islam (London, 1948), p. 130.

401

The famous writer on mysticism, ca. 165 [781/82] to 243 [855]. Cf. GAL, 1, 198; suppl., I, 351 ff.

402

C does not have wa-, which appears in D.

403

D and C: fa-ayyada maqdldtihim.

404

Cf. 1:394, and p. 44, above; p. 144, below.

405

Cf. ash-Shahrastani, Kitab nihayat al-iqdam, ed. A. Guillaume (Oxford & London, 1934), pp. 320 and 827, where the above explanation of speech is mentioned as Ash'arite doctrine.

405a

I believe that this renders Ibn Khaldun's thought accurately. Ibn Hanbal was under no obligation to consider the pronunciation of the Qur'an as untreated, but he also avoided calling it created, although this would have been the sensible thing to do, because he hesitated to associate the terms "created" and "Qur'an" in any way whatever. It would not seem correct, for syntactic reasons, to translate: "He had not heard (the word 'created') used by the ancient Muslims before his time. He (also) would not say ..."

The difficulty we encounter here is caused by the fact that Ibn Hanbal's attitude toward this problem was not clearly known to later generations. He is said, on the one hand, to have greatly disapproved of anyone who would say that the pronunciation of the Qur'an is created, and, on the other hand, he is reported to have vigorously denied a statement attributed to him that it was uncreated. Cf. Ibn al-Jawzi, Mandqib al-imam Ahmad b. Hanbal (Cairo, 1849/1981), pp. 154, 158. Cf. also H. Laoust in the new edition of El, s.v. "Ahmad b. Hanbal."

406

Cf, p, 49, above.

407

Quran 18.77 (76).

408

I believe that the word used here, and again pp. 68 f., below, is to be vocalized muhdithun and to be understood as a synonym of mubtadi'ah "those who create new (opinions)." Muhaddithun "hadith scholars" or muhdathun "modern" seem less likely interpretations.

409

Qur'an 7.54 (52), etc.

410

Qur'an 42.11 (9).

411

Qur'an 23.91 (93); 37.159 (159).

412

This is not an exact quotation.

413

Qur'an 112.3 (3).

414

C and D: al-alihah "gods"? Text to be corrected?

415

The impossible obligation, apparently, would be belief in something that is doubtful.

416

Cf. pp. 58 and 61, above. Cf. also p. 101, below.

417

Bombaci, p. 455, translates: ". . . since essence and quality (ousia and poion) coincide in the case of the attributes ..."

418

Cf. Averroes, Fasl al-maqal, ed. and tr. L. Gauthier (3d ed.; Algiers, 1948), p. 19.

419

Cf. pp. 56 f., above.

420

Qur'an 42.11 (9).

421

D adds quite pointlessly a reference to Qur'an 3.109 (105).

422

Qur'an 6.3 (3).

423

Al-Khatib al-Baghdadi, Ta'rikh Baghdad, II, 30-33, mentions discussions concerning the divine attributes that al-Bukhari had in Nisabur.

424

C and D: lam (for the misprint lahu of the Paris ed., which was recognized as such by de Slane and Bombaci).

425

Sic: C and D.

426

Cf. Bombaci, pp. 455 f.

427

Cf. p. 65 (n. 408), above.

428

D adds: "anthropomorphists and             "

429

For the difference between tashbih and tajsim, cf. p. 84, below

430

This statement is ascribed to a certain Dawud al-Jawaribi. Cf. al­Isfariyini, at-Tabir f i d-din, p. 71; ash-Shahrastani, Milal, ed. Cureton, pp. 77, 143; tr. Haarbrucker, I, 115, 215. In a slightly different form, but still ascribed to Dawud al-Jawaribi, it appears in 'Abd-al-Qahir al-Baghdadi, Fart', tr. A. S. Halkin (Tel Aviv, 1935), pp. 33 f.; as-Sam'ani, Ansab (E. J. W. Gibb Memorial Series, No. 20)(Leiden & London, 1912), fol. 590b.

431

Qur'an 7.43 ( 41).

432

Cf. 1:199, above; pp. 70 f., below.

433

For the following discussion, cf. 1:194 ff., above.

434

Cf. 1:199, above.

435

Cf. 1:198 (n. 277), above.

436

Cf. p, 45 (n. 832), above.

437

Cf. p. 45, above.

438

Qur'an 16.78 (80).

439

Indana: C and D.

440

Cf. B. Schrieke in EI, s.v. " Isra'."

441

Cf. B. Carra de Vaux in EI, s.v.

442

Cf. Ibn Sina, Isharat, ed. Forget (Leiden, 1892), pp. 219-15; tr. A: M. Goichon (Beirut & Paris, 1951), p. 514. Cf. also the references given by the translator.

443

The reference is to the traditions at the beginning of al-Bukhari's Sahih. Cf. 1:185 and 201, above.

444

Cf. 1:202, above.

445

Cf. A. J. Wensinck in El, s.v. "Munkar wa-Nakir."

446

This refers to the talqin, the formulas declaring God's oneness and the prophet hood of Muhammad, which are spoken into the ear of the deceased. References to the talqin in the canonical collections of traditions are found in Handbook, p. 52. C correctly vocalizes: yudhakkirunahu.

447

Ibn Hisham, Sirah, ed. Wustenfeld (Gottingen, 1858-60), I, 453.

448

Cf. al-Bukhari, Sirah, III, 64. Further references in Handbook, p. 28; Concordance, II, 541b.

449

Cf. pp. 60 f., above.

450

The above statement hardly agrees with what al-Ghazzali says about the rub ("spirit," for al-Ghazzali a synonym of nafs "soul") in connection with death. Cf. Ihya', IV, 419.

451

Al-Ghazzali does not refer to the limbs as such.

452

Both MSS. C and D have fa-l-naira`.

453

Qur'an 2.142 (136), etc.